Back in early 2009, I interviewed Dr. Rachel Adler for Zeek. My interview with her ran in the spring 2009 print edition of Zeek, the Sex, Gender, and God issue. (I posted about that here at the time.) Zeek no longer does a print edition, and I'm not sure it's possible to buy that back issue anymore, so in advance of Rabbi Dr. Rachel Adler's keynote presentations at the OHALAH conference next week, I'm reprinting the interview I did with her. (As it happens, I did the interview by phone from OHALAH, so there's a sense of things coming full circle for me!)
Rachel Adler is one of the foremothers of Jewish feminism. In 1971, she published an article entitled "The Jew Who Wasn't There: Halakha and the Jewish Woman" in Davka magazine. Many now consider that article to have been the springboard that launched Jewish feminism into the world.
Adler's "Engendering Judaism" is a germinal classic of Jewish feminism. She was one of the first theologians to read Jewish texts through the lens of feminist perspectives and concerns -- work she's still doing today, as a professor of Modern Jewish Thought and Judaism and Gender at the School of Religion at the University of Southern California and the Hebrew Union College Rabbinic School.
I spoke with her from the hallowed halls of the Hotel Boulderado where I was attending the annual meeting of Ohalah, the Association of Rabbis for Jewish Renewal -- a profoundly feminist organization which owes its existence in part to her work. We talked about entrails (she's working on a reading of Mary Douglas' work on Leviticus), congregational politics, the new Hebrew edition of "Engendering Judaism," and her hopes for the future of Jewish feminism.
Our conversation made me realize just how far we've come, and how grateful I feel to be living and learning in a time when Adler's work is part of the liberal Jewish canon. --Rachel Barenblat
ZEEK: Your roots are in Orthodoxy; today you teach at Hebrew Union College. Can you give us a nutshell version of how you moved from point A to point B?
ADLER: Actually I'm a 5th generation Reform Jew, but became Orthodox in my late teens. I was Orthodox for more than twenty years, but eventually returned to Reform Judaism. I joke that I am a round-trip baalat teshuva.
ADLER: Yes. In Engendering Judaism I propose a basis for a progressive halakha -- a pro-active, rather than reactive, halakha which is formed at the grass roots level. I also propose a wedding ceremony which is egalitarian and halakhically feasible. And I propose that our sexuality is part of our divine image. All of these things still strike my students as radical.
ZEEK: You've argued that until "progressive Judaisms" attend to the impact of gender and sexuality, they can't engender Jewish life in which women are equal participants. Have you experienced hostility to this view, either from within progressive Judaism or from folks outside of this sphere?
ADLER: Orthodox Jews don't make pronouncements on what progressive Judaisms need to be more progressive. It's progressive Jews who sometimes pay lip service to the need for egalitarianism, and then when it comes to think tanks or executive positions in Jewish institutions don't include women.
ZEEK: You've raised the point that relegating gender issues to women alone perpetuates a fallacy about the nature of Judaism. Thinking in terms of "Women in Judaism" suggests that women are a kind of add-on to the normative body of Jewish tradition, in maybe the same way that studying "Women's literature" implies that literature writ large is necessarily in the purview of men...
ADLER: Actually I footnoted this point. It was made by another scholar, Miriam Peskowitz. Most academic disciplines now view gender as an area for scholarship by both women and men. That makes sense, since gender,both feminine and masculine, is a changing variable, affected by social and historical context.
ZEEK: You write, "Engendering Judaism requires two tasks. The critical task is to demonstrate that historical understandings of gender affect all Jewish texts and contexts and hence require the attention of all Jews. But this is only the first step. There is also an ethical task." This puts me in mind of Rabbi Akiva's response to the question of which is greater, study or action: "study, if it leads to action." What kind of action do you hope our continuing study of these issues will spur us to undertake?
ADLER: Understanding that gender practices change according to social and historical context means that we could intentionally reenvision and reshape gender practices. What would we want to create? A world where no female babies die of malnutrition because they are fed last? A world where no women are disadvantaged simply because they are women and not men? A world where women entering a profession such as law, medicine or, for that matter, the rabbinate, doesn't cause masculine flight to some other profession? Or the activity of women in congregations or in the pulpit doesn't make men take their marbles and go home? A world where there are many shades of gender and sexuality, not just two?
ZEEK: On a related note, you've written that you're interested not only in critiquing androcentric structures but in healing Judaism -- that your goal is not judgement but restoration. Does this tie in with the ethical task I just mentioned?
ADLER: Absolutely. Judaism is not a system on which I'm passing judgment from a distance. It is my home in the universe. I'm concerned that I and other women be full and equally privileged residents in our home.